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Thursday, January 16, 2014

Vatican
City, 16 January 2014
(VIS) – Following is the Holy Father's message to the bishops,
priests, consecrated, and faithful throughout the world for the 51st
World Day of Prayer for Vocations, which will take place this 11 May
and has the theme of “Vocations: Witness to the Truth”.

“Dear
Brothers and Sisters,

1.
The Gospel says that 'Jesus went about all the cities and villages...
When he saw the crowds, he had compassion for them, because they were
harassed and helpless, like sheep without a shepherd. Then he said to
his disciples, “The harvest is plentiful, but the labourers are
few; pray therefore the Lord of the harvest to send out labourers
into his harvest”' (Mt 9:35-38). These words surprise us, because
we all know that it is necessary first to plow, sow and cultivate to
then, in due time, reap an abundant harvest. Jesus says instead that
“the harvest is plentiful”. But who did the work to bring about
these results? There is only one answer: God. Clearly the field of
which Jesus is speaking is humanity, us. And the efficacious action
which has borne “much fruit” is the grace of God, that is,
communion with Him (cf. Jn 15:5). The prayer which Jesus asks of the
Church therefore concerns the need to increase the number of those
who serve his Kingdom. Saint Paul, who was one of 'God’s fellow
workers', tirelessly dedicated himself to the cause of the Gospel and
the Church. The Apostle, with the awareness of one who has personally
experienced how mysterious God’s saving will is, and how the
initiative of grace is the origin of every vocation, reminds the
Christians of Corinth: 'You are God’s field' (1 Cor 3:9). That is
why wonder first arises in our hearts over the plentiful harvest
which God alone can bestow; then gratitude for a love that always
goes before us; and lastly, adoration for the work that he has
accomplished, which requires our free consent in acting with him and
for him.

2.
Many times we have prayed with the words of the Psalmist: 'It is he
who made us, and we are his; we are his people, and the sheep of his
pasture' (Ps 100:3); or: 'The Lord has chosen Jacob for himself,
Israel as his own possession' (Ps 135:4). And yet we are God’s
'possession' not in the sense of a possession that renders us slaves,
but rather of a strong bond that unites us to God and one another, in
accord with a covenant that is eternal, 'for his steadfast love
endures for ever' (Ps 136). In the account of the calling of the
prophet Jeremiah, for example, God reminds us that he continually
watches over each one of us in order that his word may be
accomplished in us. The image is of an almond branch which is the
first tree to flower, thus announcing life’s rebirth in the
springtime (cf Jer 1:11-12). Everything comes from him and is his
gift: the world, life, death, the present, the future, but—the
Apostle assures us—'you are Christ’s; and Christ is God’s' (1
Cor 3:23). Hence the way of belonging to God is explained: it comes
about through a unique and personal relationship with Jesus, which
Baptism confers on us from the beginning of our rebirth to new life.
It is Christ, therefore, who continually summons us by his word to
place our trust in him, loving him 'with all the heart, with all the
understanding, and with all the strength' (Mk 12:33). Therefore every
vocation, even within the variety of paths, always requires an exodus
from oneself in order to centre one’s life on Christ and on his
Gospel. Both in married life and in the forms of religious
consecration, as well as in priestly life, we must surmount the ways
of thinking and acting that do not conform to the will of God. It is
an 'exodus that leads us on a journey of adoration of the Lord and of
service to him in our brothers and sisters' (“Address to the
International Union of Superiors General”, 8 May 2013). Therefore,
we are all called to adore Christ in our hearts (1 Pet 3:15) in order
to allow ourselves to be touched by the impulse of grace contained in
the seed of the word, which must grow in us and be transformed into
concrete service to our neighbour. We need not be afraid: God follows
the work of his hands with passion and skill in every phase of life.
He never abandons us! He has the fulfilment of his plan for us at
heart, and yet he wishes to achieve it with our consent and
cooperation.

3.
Today too, Jesus lives and walks along the paths of ordinary life in
order to draw near to everyone, beginning with the least, and to heal
us of our infirmities and illnesses. I turn now to those who are well
disposed to listen to the voice of Christ that rings out in the
Church and to understand what their own vocation is. I invite you to
listen to and follow Jesus, and to allow yourselves to be transformed
interiorly by his words, which 'are spirit and life' (Jn 6:62). Mary,
the Mother of Jesus and ours, also says to us: 'Do whatever he tells
you' (Jn 2:5). It will help you to participate in a communal journey
that is able to release the best energies in you and around you. A
vocation is a fruit that ripens in a well cultivated field of mutual
love that becomes mutual service, in the context of an authentic
ecclesial life. No vocation is born of itself or lives for itself. A
vocation flows from the heart of God and blossoms in the good soil of
faithful people, in the experience of fraternal love. Did not Jesus
say: 'By this all men will know that you are my disciples, if you
have love for one another' (Jn 13:35)?

4.
Dear brothers and sisters, this 'high standard of ordinary Christian
living' (cf John Paul II, “Apostolic Letter Novo Millennio
Ineunte”, 31) means sometimes going against the tide and also
encountering obstacles, outside ourselves and within ourselves. Jesus
himself warns us: the good seed of God’s word is often snatched
away by the Evil one, blocked by tribulation, and choked by worldly
cares and temptation (cf Mt 13:19-22). All of these difficulties
could discourage us, making us fall back on seemingly more
comfortable paths. However, the true joy of those who are called
consists in believing and experiencing that he, the Lord, is
faithful, and that with him we can walk, be disciples and witnesses
of God’s love, open our hearts to great ideals, to great things.
'We Christians were not chosen by the Lord for small things; push
onwards toward the highest principles. Stake your lives on noble
ideals!' (“Homily at Holy Mass and the Conferral of the Sacrament
of Confirmation”, 28 April 2013). I ask you bishops, priests,
religious, Christian communities and families to orient vocational
pastoral planning in this direction, by accompanying young people on
pathways of holiness which, because they are personal, 'call for a
genuine “training in holiness” capable of being adapted to every
person’s need. This training must integrate the resources offered
to everyone with both the traditional forms of individual and group
assistance, as well as the more recent forms of support offered in
associations and movements recognized by the Church' (“Novo
Millennio Ineunte”, 31).

Let
us dispose our hearts therefore to being 'good soil', by listening,
receiving and living out the word, and thus bearing fruit. The more
we unite ourselves to Jesus through prayer, Sacred Scripture, the
Eucharist, the Sacraments celebrated and lived in the Church and in
fraternity, the more there will grow in us the joy of cooperating
with God in the service of the Kingdom of mercy and truth, of justice
and peace. And the harvest will be plentiful, proportionate to the
grace we have meekly welcomed into our lives. With this wish, and
asking you to pray for me, I cordially impart to you all my Apostolic
Blessing.”

Vatican
City, 16 January 2014
(VIS) – This morning the Holy Father received in audience the
officials who provide service and assistance during pontifical
audiences, ceremonies and official gatherings, collectively known as
the "Addetti di Anticamera”, along with their family members.

Pope
Francis reminded them that they are “at home”, emphasizing trust
and familiarity. The Pope thanked them for their service, noting the
care and cordiality with which they carry out their duties.

“The
Papal Household,” he told them, “belongs to all the members of
the Catholic Church who find here hospitality, familial warmth, and
support for their faith. The true master of the house is the Lord, of
whom we are all disciples and servants of His Gospel. This requires
that we cultivate constant dialogue with Him in prayer, that we grow
in His friendship and intimacy, and that we bear witness of His
merciful love to all. Carried out in this spirit, your work will
become an opportunity to communicate the joy of being part of the
Church.”

Vatican
City, 16 January 2014
(VIS) – Archbishop Silvano Tomasi, C.S., Permanent Observer of the
Holy See to the United Nations in Geneva, spoke this morning before
the Committee on the Convention of the Rights of the Child (CRC). He
presented the Holy See's periodic report on this issue.

“The
protection of children remains a major concern for contemporary
society and for the Holy See,” the prelate said. “... Abusers are
found among members of the world’s most respected professions, most
regrettably, including members of the clergy and other church
personnel. …”

“Confronted
with this reality, the Holy See has carefully delineated policies and
procedures designed to help eliminate such abuse and to collaborate
with respective State authorities to fight against this crime. The
Holy See is also committed to listen carefully to victims of abuse
and to address the impact such situations have on survivors of abuse
and on their families. The vast majority of church personnel and
institutions on the local level have provided, and continue to
provide, a wide variety of services to children by educating them,
and by supporting their families, and by responding to their
physical, emotional, and spiritual needs. Egregious crimes of abuse
committed against children have rightly been adjudicated and punished
by the competent civil authorities in the respective countries.”

“Therefore,
the response of the Holy See to the sad phenomenon of the sexual
abuse of minors has been articulated in different ambits. On the
level of the Holy See, as the Sovereign of Vatican City State, the
response to sexual abuse has been in accord with its direct
responsibility over the territory of Vatican City State. In this
regard, special legislation has been enacted to implement
international legal obligations, and covers the State, and its tiny
population.”

“On
the international level, the Holy See has taken concrete action by
the ratification of the Convention on the Rights of the Child in
1990. In 2000, the Holy See acceded to the Optional Protocol on the
Sale of Children, Child Prostitution, and Child Pornography, as well
as the Optional Protocol on the Involvement of Children in Armed
Conflict. The Holy See then promotes and encourages these
international instruments.”

“At
the same time, the Holy See as the central organ of the Catholic
Church has formulated guidelines to facilitate the work of the local
Churches to develop effective measures within their jurisdiction and
in conformity with canonical legislation.”

“Local
Churches, taking into account the domestic law in their respective
countries, have developed guidelines and monitored their
implementation with the aim of preventing any additional abuse and
dealing promptly with it, in accordance with national law whenever it
occurs. … The result of the combined action taken by local Churches
and by the Holy See presents a framework that, when properly applied,
will help eliminate the occurrence of child sexual abuse by clergy
and other church personnel.”

The
Permanent Observer explained that “the Holy See’s 'Periodic
Report on the CRC' is divided into four Parts: Part I deals with
general considerations, including the nature of the Holy See as a
subject of international law. Part II responds to the concluding
observations of the Committee to the Holy See’s Initial Report,
and, in particular, questions concerning reservations; the
Committee’s four principles and the duties and rights of parents,
the education of girls, education about health, and education on the
CRC. The Holy See also discusses the principles it promotes
concerning the rights and duties of the child within the context of
the family. Part III presents the international contributions of the
Holy See in advancing and promoting basic principles recognized in
the CRC on a full range of issues pertaining to children (e.g., the
family, adoption, children with disabilities; health and welfare;
leisure and culture; and special measures to protect children,
including questions pertaining to sexual abuse, drug addiction,
children living on the streets and minority groups). Finally, Part IV
addresses the implementation of the Convention in Vatican City
State.”

“In
the end, there is no excuse,” the prelate repeated, “for any form
of violence or exploitation of children. Such crimes can never be
justified, whether committed in the home, in schools, in community
and sports programs, or in religious organizations and structures.
This is the long-standing policy of the Holy See. … For this
reason, the Holy See, and local Church structures in all parts of the
world, are committed to holding inviolable the dignity and entire
person of every child—body,
mind, and spirit.”

“Pope
Benedict XVI,” the prelate concluded, “speaking to the Bishops of
Ireland in 2006 had these important words to say: 'In the exercise of
your pastoral ministry, you have had to respond in recent years to
many heart-rending cases of sexual abuse of minors. These are all the
more tragic when the abuser is a cleric.' … Likewise, Pope Francis
clearly … undertook new action and has announced the creation of a
Commission for the Protection of Minors, with the aim of proposing
new initiatives for the development of safe environment programs for
children and improving efforts for the pastoral care for victims of
abuse around the world.”

Vatican
City, 16 January 2014
(VIS) - The International Theological Commission, following studies
carried out over the past five-year period (2009–2014), has drawn
up a new document entitled: “God, the Trinity, and the Unity of
Humanity: Christian Monotheism and its Opposition to Violence”. The
text will appear in “La Civilta Cattolica”, no. 3926 (18 January
2014), the journal that traditionally publishes the Italian versions
of the Commission’s documents. It will also be available, from
today, on “La Civilta Cattolica’s” website
(www.laciviltacattolica.it) as well as on the International
Theological Commission’s webpage on the Vatican website
(www.vatican.va). Awaiting its translation into the various
languages, the Italian text is currently offered along with an
introduction to the text in a few other languages.

Between
2009 and 2013, the subcommission met to discuss the issue, which was
also treated during the Commission’s plenary sessions. The present
text was approved by the Commission “in forma specifica” on 6
December 2013, and was then submitted to the Commission’s
president, Archbishop Gerhard L. Muller, Prefect of the Congregation
for the Doctrine of the Faith, who authorised its publication.

Vatican
City, (VIS) – Following is the presentation of the International
Theological Commission's new document, “God, the Trinity, and the
Unity of Humanity: Christian Monotheism and its Opposition to
Violence”.

“The
theological reflection presented here seeks to investigate various
aspects of Christian discourse about God which, in the modern
context, require specific theological clarification. The immediate
reason for this clarification is the theory, variously argued,
according to which there is a necessary link between monotheism and
the wars of religion. Discussion of this connection has demonstrated
a number of misunderstandings of religious doctrine, to such an
extent as to obscure authentic Christian thought about the one God.”

“The
purpose of this reflection can be summed up in a two-fold question:
(a) How can Catholic theology respond critically to the cultural and
political opinion which sees an intrinsic link between monotheism and
violence? (b) How can the purity of religious faith in the one God be
recognised as the principle and source of love between human beings?”

“Our
reflection takes the form of a reasoned testimony, not an apologetic
argument. The Christian faith, in fact, sees the incitement of
violence in the name of God as the greatest corruption of religion.
Christianity reaches this conviction from the revelation of God’s
own life, which is brought to us by Jesus Christ. The Church of
believers is well aware that witnessing to this faith demands a
permanent readiness for conversion: which also implies a certain
parrhesia, a courageous frankness in self-criticism.”

“In
Chapter I, 'Suspicions Regarding Monotheism', we seek to clarify the
theme of religious 'monotheism' as it is understood in various
contexts of modern political philosophy. We are aware of the
evolution that has resulted in a highly differentiated spectrum of
theoretical positions nowadays, ranging from the classical background
of so called humanistic atheism to more recent forms of religious
agnosticism and political laicism. Our reflection seeks first of all
to show that the notion of monotheism, which is certainly significant
in the history of our culture, is nevertheless too generic when it is
used as an indication of equivalence between the historical religions
which confess the oneness of God (namely Judaism, Islam and
Christianity). Secondly, we formulate our critical reservations with
regard to a cultural simplification which reduces the alternatives to
a choice between a necessarily violent monotheism and a presumptively
tolerant polytheism.”

“In
this reflection, we are sustained throughout by the conviction, which
we believe is shared by the vast majority of our contemporaries, both
believers and non-believers, that inter-religious wars and also wars
in the name of religion are simply senseless.”

“As
Catholic theologians, we then seek to illustrate, on the basis of the
truth of Jesus Christ, the relationship between the revelation of God
and a non-violent humanism. We do so by reconsidering various aspects
of Christian doctrine particularly helpful for illuminating the
modern discussion: regarding the proper understanding of the
Trinitarian confession of the one God, and regarding the implications
of the revelation of Christ for the redemption of the bond between
human beings.”

“In
Chapter II, 'God’s Initiative in the Human Journey', we interrogate
the biblical witness, with particular attention to the issue of its
“difficult pages”: in other words, those in which the revelation
of God is involved with forms of violence between human beings. We
seek to identify the reference points which the same scriptural
tradition highlights―within
itself―for the interpretation
of the Word of God. On the basis of that investigation, we offer an
outline of an anthropological and Christological framing of
developments of interpretation that were driven by the actual
historical circumstances.”

“In
Chapter III, 'God Who Saves us from Violence', we propose a deeper
understanding of the event of the death and resurrection of Christ,
as the key to the reconciliation of human beings. Oikonomia is
essential here in the determination of theologia. The
revelation inscribed in the event of Jesus Christ, which universally
manifests the love of God, enables the religious justification of
violence to be neutralised on the basis of the Christological and
Trinitarian truth of God.”

“In
Chapter IV, 'Faith Faced with the Full Force of Reason', we strive to
illustrate the approximations and philosophical implications of
thought about God. Various points of discussion with modern atheism,
broadly channelled into the theses of a radical anthropological
naturalism, are considered first of all. Then―also
for the benefit of interreligious comparison with regard to
monotheism―we offer a sort of
philosophical-theological meditation on the integration of the
revelation of the intimately relational disposition of God and the
traditional conception of God’s absolute simplicity.”

“Finally,
in Chapter V, 'The Children of God Scattered and Gathered', we
summarise the specifically Christian elements which determine the
Church’s task of witnessing to the reconciliation both of God and
humanity and of human beings with one another. Christian revelation
purifies religion, by restoring to the latter its fundamental role in
the human search for meaning. For that reason, in our invitation to
reflection we are very conscious of the particular need―especially
in today’s cultural context―always
to treat together the theological content and the historical
development of the Christian revelation of God.”